"[...] Vor diesem Hintergrund sei nun der heutige rechtliche Sachstand bei den religiösen Sendungen anhand einiger Gesetzesbeispiele etwas genauer beschrieben (unter 2). Daraus werden sich auch bereits erste Aufschlüsse über künftige allgemeine Entwicklungs- und Reformmöglichkeiten ergeben. Ein
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entsprechender innovativer Ansatz wird dann kurz umrissen, mit ein paar Seitenblicken auf Islamunterricht in der deutschen öffentlichen Schule als interessante Vergleichsmaterie (unter 3). Nachfolgend geht es um ausgewählte Fragen der Nutzanwendung auf die islamische Religion und deren Präsenz im deutschen Rundfunkwesen, und zwar auch über die Drittsendungen hinaus (unter 4), beginnend vielleicht mit einem redaktionell betreuten „Wort zum Freitag“ (unter 5)." (Einleitung, Seite 8)
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"Some recommendations can be made to Radio Progress and its community. The station seems to provide the Upper West people with what they needed – a voice to make themselves heard and to communicate with each other. Since the research showed that most limitations are due to the restraints in financ
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ial stability some stronger effort to receive funding would be advisable. Without undermining the non-profit character, Radio Progress could put more emphasise on some fundraising activities. More financial flexibility could solve most of the limitations the station is facing. Furthermore, the station board should pay more attention to a stable coordination of the station. The formerly absent and recently not existing coordination might bear negative impact on the staff motivation. Moreover, this rather unorganised coordination possibly restricts a consequent performance and a stringent development of the programming as well as potential improvement strategies. Some advice can be addressed to the listening communities. The research showed how vital the listeners handle information and educative input they receive through the station and as such also from other villages. By internal clustering of information and output through internal reflection they could even intensify the mutual learning effect the programming offers. Communities could form a committee to which people can address their grievances, demands and ideas on a frequent basis and which could present these collected information to the station. Such an organised information collection and transfer could overcome a crucial obstacle to participate for many people - the restriction to call or visit the station on their own." (Recommendations, page 98)
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"Unterhaltung stellt in unserer Kultur die Schlüsselkategorie für den Wirklichkeitszugang der meisten Menschen dar. Dennoch wurde der Unterhaltungsbegriff lange Zeit als ernstzunehmende Kategorie in der theologischen Diskussion ausgeblendet. Erst die aktuelle Debatte um religiöse Signaturen der M
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ediengesellschaft verschafft ihr das gebührende Gehör. Kirchliche Radiosendungen erreichen täglich Millionen. Bis heute ist jedoch wenig erforscht, ob und wie sie von ihren jugendlichen Adressaten wahrgenommen werden. Die Studie will zur Klärung beitragen und Wege zu einer theologischen Qualifizierung des Unterhaltungsbegriffs eröffnen." (Verlagsbeschreibung)
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"Capturing Believers" provides a history of the reception of American conservative evangelical missionary broadcasting from its inception in 1931 through the rise of the commercial era in 1970. The dissertation narrates accounts of two major Protestant stations, HCJB and ELWA, located in Ecuador and
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Liberia, respectively, as well as the U.S.-based project to build a custom transistor radio for the mission field. Employing a case-study approach, the thesis demonstrates the innovativeness of religious broadcasters who formulated a range of pragmatic responses to the drastic shortage of receiving sets in the southern hemisphere, including the use of social convention and the development of pretuned receiver technology. Missionary stations imported not only radios, but a constellation of American values into host countries through their reception activities. Overall, officials employed creative methods to construct a particular type of listener experience known as radio capture, characterized by regular listening in a domestic setting. By penetrating into the home or village and exposing listeners to proprietary broadcasts on a continual, even daily, basis, missionary receiver programs legitimized American conservative evangelicalism abroad and sowed seeds for a widespread revival of Protestantism in Latin America and Africa after 1970." (Summary)
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